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Comparative Religion

Abraham, the Nations, and the Hagarites: Jewish, Christian, by Professor of Jewish Studies Martin Goodman, George H Kooten,

By Professor of Jewish Studies Martin Goodman, George H Kooten, J T a G M Ruiten

Jews, Christians and Muslims describe their origins with shut connection with the narrative of Abraham, together with the complicated tale of Abraham's relation to Hagar. This quantity sketches the background of interpretation of a few of the foremost passages during this narrative, now not least the verses which kingdom that during Abraham the entire countries of the earth may be blessed. This passage, which positive factors prominently in Christian historiography, is essentially ignored in old Judaism, prompting the query how the relation among Abraham and the countries was once perceived in Jewish resources. This concentration is supplemented with the query how Islamic historiography pertains to the Abraham narrative, and particularly to the descent of the Arabs from Abraham via Ishmael and Hagar. In learning the normal readings of those narratives, the amount bargains an in depth but wide-ranging research of significant elements of the money owed in their origins which emerged in the 3 Abrahamic religions.

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Extra resources for Abraham, the Nations, and the Hagarites: Jewish, Christian, and Islamic Perspectives on Kinship With Abraham (Themes in Biblical Narrative)

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And concludes that the nip#al expresses a “middle” sense (S. Kemmer, The Middle Voice [Amsterdam ]). Moreover, he states that most nip#al constructions should be rendered as passive forms. Reflexive use of the nip#al is very rare. Therefore, :b should be translated as a passive. His exegetical analysis of the corpus of texts is astute and a great help for scholars studying the blessings in the Hebrew Bible. Nevertheless, the decisive moment of the study always comes down to his opinion of the grammatical meaning of the nip#al, even when text and context do not fit.

Jeremias, “Erzväter,” . 26 Koole, Jesaja II, : and Höffken, “Wer liebt hier wen,” . 27 The title éãáò (“my servant”) is not used in the Abraham cycle itself, but appears again in the promise to Isaac: Gen :. 28 Köckert, “Geschichte,” , believes he has enough proof to reconstruct the original text: vv. a, –. He holds vv. b– to be a later reworking that sharpens the contours of Abraham’s profile. However, his main argument is the exceptional use of the Abraham analogy. There is no reason to deny this analogy to Second Isaiah.

Ed noort (éúøåúå éúå÷ç éúåöî éúøîÖî øîÖéå) (:). The Beersheba scene repeats that the promises to Isaac will be fulfilled because of Abraham (:). ” In the Jacob cycle the notion of “the blessing of Abraham” (íäøáà úëøá) is introduced as a well-known formula, referring to offspring and possession of the land (:). 16 Offspring, the sworn and given land,17 and the covenant18 are the main themes connecting the deity and the three patriarchs. 20 Here, Abraham figures in the prophetic literature on the edge of exile or later.

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